Chinese
佛言：“阿弥陀佛刹中诸往生者，其饮食时有欲银钵者，有欲金钵者，有欲水晶、琉璃钵者，有欲珊瑚、琥珀、砗磲、码瑙钵者，或欲明月珠、摩尼珠、白玉、紫金等钵，皆随其意化现在前。百味饮食充满其中，酸、咸、辛、淡各如所欲，多亦不余，少亦不缺。亦不以美故过量而食，惟以资益气力；食已自然消散而无遗滓。或但见色、闻香意以为食。自然化去，再欲食时复现如前，极彼刹中清净安稳微妙快乐，次于无为泥洹之道。” 景象殊胜分第二十六 佛言：“阿弥陀佛刹中，皆诸菩萨、声闻、诸上善人，无有妇女。皆寿命无央数劫，皆洞视彻听遥相瞻见，遥相闻语声，皆求善道者无复异人。其面目皆端正净好无复丑陋，其体性皆智慧勇健无复庸愚。其所欲言皆豫相知，意心所存念无非道德，形于谈说无非正事，皆相爱敬无或憎嫉，皆相顺序或无差池，动合礼义穆若弟兄，言语诚实转相教令，钦若承受不相违戾。意皆洁清无所贪染。淫决、瞋怒、愚痴之态，尽绝无余，邪心妄念消释无有。神气和静，体力轻清乐从经道，启迪慧性通其宿命。虽历万劫，己所从来靡不知之。复知十方世界去、来、现在之事，复知无央数天上、地下人民，以至蜎飞蠕动之类，心意所念口所欲言。复知此等众生 现代汉语译本 佛说：‘在阿弥陀佛的佛土中，所有往生的人，当他们想用饮食时，有的想要银钵，有的想要金钵，有的想要水晶、琉璃钵，有的想要珊瑚、琥珀、砗磲（一种海贝）、玛瑙钵，或者想要明月珠、摩尼珠（如意宝珠）、白玉、紫金等钵，都随着他们的意愿化现在眼前。各种美味佳肴充满其中，酸、咸、辛、淡各种味道都如他们所愿，多也不会剩余，少也不会缺少。他们也不会因为食物美味就过量食用，只是为了补充气力；吃完后自然消化而没有残渣。或者只是看到食物的颜色、闻到香味就觉得已经吃过。食物自然消失，再次想吃的时候又会像之前一样出现，那里的清净安稳和微妙快乐达到了极致，接下来就是无为涅槃之道。’ 佛说：‘在阿弥陀佛的佛土中，都是菩萨、声闻（佛陀的弟子）、诸上善人，没有妇女。他们都寿命无量劫，都能洞察远视、彻听远闻，遥远地互相看见，遥远地互相听到说话的声音，都是追求善道的人，没有其他不同的人。他们的面容都端正清净美好，没有丑陋，他们的体性都智慧勇猛，没有平庸愚笨。他们想要说什么都能预先知道，心中所想的没有不是道德的，表现在谈论中没有不是正事的，都互相爱敬，没有憎恨嫉妒，都互相顺从，没有差错，行动符合礼义，和睦如同兄弟，言语诚实，互相教导，恭敬地接受，不相违背。他们的心都洁净清澈，没有贪婪染着。淫欲、嗔怒、愚痴的状态，完全断绝没有剩余，邪恶的心念和虚妄的念头都消散没有。神气平和安静，身体轻盈清爽，乐于遵循经道，启发智慧本性，通晓宿命。即使经历万劫，自己从哪里来都完全知道。还能知道十方世界过去、未来、现在的事情，还能知道无量数天上、地下的人民，乃至蜎飞蠕动（指微小的生物）的种类，他们心中所想的、口中所要说的。还能知道这些众生
English
English version The Buddha said, 'In the Buddha-land of Amitabha, all those who are reborn there, when they desire food and drink, some desire silver bowls, some desire gold bowls, some desire crystal or lapis lazuli bowls, some desire coral, amber, tridacna (a type of clam), or agate bowls, or they may desire bowls of bright moon pearls, mani pearls (wish-fulfilling jewels), white jade, or purple gold, all of which appear before them according to their wishes. All kinds of delicious foods fill them, with sour, salty, spicy, and bland flavors as they desire, neither too much nor too little. They do not overeat because the food is delicious, but only to replenish their strength; after eating, it naturally digests without any residue. Or they may simply see the color or smell the fragrance and feel as if they have eaten. The food naturally disappears, and when they desire to eat again, it reappears as before. The purity, peace, and subtle joy of that land reach their peak, followed by the path of non-action Nirvana.' The Buddha said, 'In the Buddha-land of Amitabha, all are Bodhisattvas, Sravakas (disciples of the Buddha), and the most virtuous people; there are no women. They all have immeasurable lifespans, can see far and hear clearly, see each other from afar, and hear each other's voices from afar. They are all seekers of the good path, and there are no different kinds of people. Their faces are all upright, pure, and beautiful, without any ugliness. Their natures are all wise and courageous, without any mediocrity or foolishness. They know in advance what each other wants to say, and their thoughts are all virtuous. Their conversations are all about righteous matters. They all love and respect each other, without hatred or jealousy. They all follow each other without error. Their actions are in accordance with propriety, harmonious like brothers. Their words are truthful, they teach each other, and they respectfully accept without disagreement. Their minds are all pure and clean, without greed or attachment. The states of lust, anger, and ignorance are completely eradicated without any remainder. Evil thoughts and false notions are dispelled and gone. Their spirits are peaceful and calm, their bodies are light and clear, and they are happy to follow the path of the scriptures, awakening their wisdom nature and understanding their past lives. Even after countless kalpas, they know exactly where they came from. They also know the past, future, and present events of the ten directions of the world. They also know the thoughts and words of countless people in heaven and on earth, even down to the smallest creatures that crawl and fly. They also know what these beings --------------------------------------------------------------------------------
Chinese
，当于何劫、何岁，尽度脱为人，得生极乐世界；或作菩萨，或作声闻，皆豫知之。其有神智洞达威力自在者，能于掌中擎一切世界。” 道场宝树分第二十七 佛言：“阿弥陀佛刹中，其道场树高一千六百由旬，四布枝树八百由旬，根入宝地五百由旬，及一切众宝自然合成。花果敷荣，作无量百千殊丽之色。于其树上。复以月光摩尼宝，帝网摩尼宝，持海轮宝，如是等众宝庄严周匝其间。复垂爱宝璎珞，大缘宝璎珞，青真珠璎珞，如是等众璎珞缀饰。复有真妙宝网罗覆其上，成百千万色种种异变，无量光艳照耀无极。或时微风徐动演出无量妙法音声，其声流布遍诸佛刹。众生闻者，得深法忍住不退转地，无其耳病，以至成就无上菩提。若有众生见此树者，乃至成佛，于其中间不生眼病。若有众生闻树香者，乃至成佛，于其中间不生鼻病。若有众生食树果者，乃至成佛，于其中间舌亦无病。若有众生树光照者，乃至成佛，于其中间身亦无病。若有众生观想树者，乃至成佛，于其中间心得清凉，远离贪等烦恼之病，皆得甚深法忍，住不退转地。彼刹诸天人世人见此树者，得三法忍：一者、音响忍；二者、柔顺忍；三者、无生法忍。如是树木、花果，与诸众生而作佛事，皆以此佛本愿力故，坚固愿故，精进力 现代汉语译本：在哪个劫、哪个岁时，能完全度化众生，让他们往生极乐世界；或者成为菩萨，或者成为声闻（Sravaka，指听闻佛陀教诲而修行证果的人），这些都是预先知道的。那些具有神通智慧、洞察一切、威力自在的人，能够在一掌之中托起一切世界。 道场宝树第二十七 佛说：‘在阿弥陀佛（Amitabha，意为无量光或无量寿）的刹土中，那里的道场树高一千六百由旬（Yojana，古印度长度单位），树枝向四方伸展八百由旬，树根深入宝地五百由旬，是由一切珍宝自然合成的。花朵和果实繁茂，呈现出无数种绚丽的色彩。在树上，又用月光摩尼宝（Chandrakanta Mani，一种能发出月光的宝石）、帝网摩尼宝（Indra's Net Mani，象征无限互联的宝石）、持海轮宝（Samudrachakra Mani，一种能控制海洋的宝石）等各种珍宝装饰环绕。还垂挂着爱宝璎珞（Ratna Mala，珍宝项链）、大缘宝璎珞（Maha-nimitta Mala，象征大因缘的项链）、青真珠璎珞（Nila-mukta Mala，蓝色珍珠项链）等各种璎珞作为点缀。上面还覆盖着真妙宝网，呈现出千百万种色彩和变化，无量的光芒照耀无边。有时微风轻轻吹动，会发出无数美妙的佛法音声，这声音传遍所有佛刹。众生听到这些声音，会获得甚深的法忍（Dharma-ksanti，对佛法的理解和接受），安住于不退转地（Avaivartika-bhumi，不会退转的修行阶段），不会有耳疾，最终成就无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。如果有众生看到这棵树，乃至成佛，在这期间都不会有眼疾。如果有众生闻到树的香气，乃至成佛，在这期间都不会有鼻疾。如果有众生吃到树的果实，乃至成佛，在这期间舌头也不会有疾病。如果有众生被树的光芒照耀，乃至成佛，在这期间身体也不会有疾病。如果有众生观想这棵树，乃至成佛，在这期间内心会感到清凉，远离贪婪等烦恼的疾病，都能获得甚深的法忍，安住于不退转地。那个刹土的天人世人看到这棵树，会获得三种法忍：第一种是音响忍（Ghosa-ksanti，通过声音理解佛法），第二种是柔顺忍（Anulomika-ksanti，对佛法顺从接受），第三种是无生法忍（Anutpattika-dharma-ksanti，对诸法不生不灭的理解）。这些树木、花果，都为众生做着佛事，这都是因为阿弥陀佛的本愿力、坚固的誓愿和精进的力量。’
English
English version: 'In which kalpa (aeon) and which year will they be completely delivered, enabling them to be reborn in the Land of Ultimate Bliss; or become Bodhisattvas, or become Sravakas (those who attain enlightenment by hearing the Buddha's teachings), all of this is known in advance. Those who possess divine wisdom, penetrating insight, and unrestricted power are able to hold all the worlds in the palm of their hand.' Chapter 27: The Bodhi Tree in the Sacred Site The Buddha said, 'In the Buddha-land of Amitabha (Infinite Light or Infinite Life), the Bodhi tree in the sacred site is sixteen hundred yojanas (an ancient Indian unit of distance) in height, its branches spread eight hundred yojanas in all directions, and its roots extend five hundred yojanas into the precious earth. It is naturally formed from all kinds of precious jewels. Its flowers and fruits are luxuriant, displaying countless beautiful colors. On the tree, it is adorned with Moon-Light Mani jewels (Chandrakanta Mani, a gem that emits moonlight), Indra's Net Mani jewels (Indra's Net Mani, a gem symbolizing infinite interconnectedness), Sea-Holding Wheel jewels (Samudrachakra Mani, a gem that controls the ocean), and other such precious jewels, encircling it all around. It is also adorned with Love-Jewel necklaces (Ratna Mala, precious necklaces), Great-Cause Jewel necklaces (Maha-nimitta Mala, necklaces symbolizing great causes), Blue Pearl necklaces (Nila-mukta Mala, blue pearl necklaces), and other such necklaces. Furthermore, it is covered by a net of true and wondrous jewels, displaying hundreds of thousands of colors and variations, with boundless light shining infinitely. Sometimes, a gentle breeze will stir, producing countless wonderful sounds of the Dharma, which spread throughout all Buddha-lands. Those who hear these sounds will attain profound Dharma-ksanti (acceptance and understanding of the Dharma), abide in the stage of non-retrogression (Avaivartika-bhumi, a stage of practice from which one does not regress), and will not suffer from ear ailments, ultimately achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). If any sentient being sees this tree, they will not suffer from eye ailments until they become a Buddha. If any sentient being smells the fragrance of the tree, they will not suffer from nose ailments until they become a Buddha. If any sentient being eats the fruit of the tree, they will not suffer from tongue ailments until they become a Buddha. If any sentient being is illuminated by the light of the tree, they will not suffer from bodily ailments until they become a Buddha. If any sentient being contemplates this tree, they will feel coolness in their hearts, be free from the diseases of greed and other afflictions, and will attain profound Dharma-ksanti, abiding in the stage of non-retrogression. The gods, humans, and beings in that land who see this tree will attain three kinds of Dharma-ksanti: first, Sound-ksanti (Ghosa-ksanti, understanding the Dharma through sound); second, Compliant-ksanti (Anulomika-ksanti, accepting the Dharma with compliance); and third, Non-origination Dharma-ksanti (Anutpattika-dharma-ksanti, understanding the non-arising and non-ceasing nature of all phenomena). These trees, flowers, and fruits perform the work of the Buddha for all sentient beings, all due to the power of Amitabha Buddha's original vows, firm vows, and diligent efforts.' -------------------------------------------------------------------------------- 故，威神力故。” 宝网音香分第二十八
Chinese
佛言：“阿弥陀佛刹中，复有无量宝网弥覆其上，皆以金、银、真珠百千杂宝，奇妙珍异庄严校饰；周匝四面垂以宝网，光色晃曜尽极严丽。又有自然德风徐动，不寒不暑温和柔软不迟不疾，吹诸宝网及诸宝树，演发无量微妙法音，流布万种清雅德香。其有闻者，尘劳垢习自然不生，风触其身皆得快乐，譬如比丘得灭尽定三昧。或时风吹散花遍满其刹，随色次第而不杂乱，柔软光泽馨香芬烈；足履其上陷下四寸，随举足已还复如故，花用已讫自然化没。” 莲花现佛分第二十九 佛言：“阿弥陀佛刹中，众宝莲华周遍世界，一一宝花百千万叶，其华光明无量杂色。青色青光，白色白光，玄、黄、朱、紫之色，其光亦然，炜烨焕烂明耀日月。一一华中，出三十六百千亿光；一一光中，出三十六百千亿佛；其身皆紫金色，相好殊特。一一诸佛，又放百千光明，普为十方众生说微妙法；如是诸佛各各安立无量众生于佛正道。” 大会说法分第三十 佛言：“阿弥陀佛，为诸菩萨、声闻及诸天世人，广宣大教敷演妙法之时，皆以次序大会于七宝讲堂。佛初为诸菩萨、声闻及诸天世人说法，莫不欣然悦适心得解悟，各随其资而有所得。即时四方自 现代汉语译本：所以，这是因为佛陀威神力量的缘故。 第二十八品 宝网音香 佛说：‘在阿弥陀佛的佛土中，还有无量的宝网覆盖其上，都用金、银、珍珠以及成百上千种杂宝，以奇妙珍贵的装饰品来庄严修饰；四周垂挂着宝网，光彩闪耀，极其华丽。又有自然的德风缓缓吹动，不冷不热，温和柔软，不快不慢，吹动着宝网和宝树，演奏出无量微妙的佛法之音，散发出万种清雅的德香。凡是听到这些声音的人，尘世的烦恼和习气自然不会产生，风吹到身上都会感到快乐，就像比丘进入灭尽定（Nirodha-samāpatti）三昧（Samadhi）一样。有时风吹散花，遍布整个佛土，花朵按照颜色依次排列，不会杂乱，柔软光泽，香气浓郁；脚踩在上面会陷下四寸，抬起脚后又恢复原状，花用完后自然消失。’ 第二十九品 莲花现佛 佛说：‘在阿弥陀佛的佛土中，各种宝莲花遍布整个世界，每一朵宝花都有成百上千万的花瓣，花的光明有无量的杂色。青色的花发出青色的光，白色的花发出白色的光，黑色、黄色、红色、紫色的花，它们的光也是如此，光彩夺目，明亮得可以照耀日月。每一朵花中，都发出三十六百千亿道光；每一道光中，都出现三十六百千亿尊佛；他们的身体都是紫金色，相貌庄严殊胜。每一尊佛，又放出成百上千道光明，普遍为十方众生宣说微妙的佛法；这些佛各自安立无量众生于佛的正道。’ 第三十品 大会说法 佛说：‘阿弥陀佛为诸菩萨、声闻（Śrāvaka）以及诸天世人，广泛宣扬大教，敷演妙法的时候，都会依次在七宝讲堂集会。佛最初为诸菩萨、声闻以及诸天世人说法，没有不欢喜愉悦，心得解悟的，各自根据自己的根器而有所得。这时，四方自